尔卜羌寨村民的神圣感

【作者】 梁中桂；

【导师】 王铭铭；

【作者基本信息】 中央民族大学 ， 人类学， 2011， 博士

【摘要】 本论文是一篇研究四川茂县尔卜羌寨村民神圣感的民族志。论文的主旨是在田野调查的基础上,从当地村民主位的神圣感的角度出发,来理解他们的观念世界,进而阐释他们的社会文化。论文先是介绍了尔卜寨的地理位置、村落格局、资源状况、生计方式等基本情况。接着叙述当地的起源神话,包括世界的起源、人类以及羌族等族群的产生、五谷与衣裳等文化事项的来源、当地村落名称的来历等起源性的神话故事。然后是通过对当地的端公作法事时所请的神灵入手,来介绍当地的神灵以及分析神灵体系的结构。从他们的神灵结构中可以了解到,当地人的世界的空间结构其实就是他们的神灵体系的结构,也就是说神灵的等级结构构成了世界的等级结构。当然他们的神灵体系和结构并不是仅仅存在于大脑之中,通过对他们的现实生活中的神圣空间的描述,可以知道观念与现实是大致一致的。接下来是介绍当地人的世界中的诸多生命形态。除了神灵以外,他们的世界里还生存着龙族、动植物、人类、邪物等生命。这些生命之间是有关联的,而且往往还有各种变化,比如动植物通过修行就可以成精乃至成仙成神,而人类也一样有多种的状态与变化比如在死后可能变为鬼,也有可能变为神,在某些特殊条件下还可能变为妖精等等。从他们的生命形态中可以知道,当地人的世界其实是一个开放的世界体系。在明了了当地人的世界的源起、结构与其中的生命形态之后,论文开始集中于对当地人的生活的介绍。首先是介绍他们的最主要的生活场所家宅,文中叙述了家宅的详细的修建过程、家宅的空间格局以及与家宅相关的几个仪式。从中可以了解到他们的家宅是神、人、畜同居的场所,是抵御外界各种邪物侵害的堡垒,实际上也就是一个缩小版的当地世界体系。接下来是叙述当地人人生中最为重要的三大人生礼仪：结婚、生育与死亡。通过对这三大人生事件的过程与相关习俗的介绍,可以知道当地的社会是如何构成的,也还可以知道他们的这些事件都是涉及到神灵、邪物等存在,并非是单纯的家庭性的世俗事务,而是社会性的神圣事件。此外,从这些事情当中,也可以清楚地了解到当地人的宗教观念的驳杂与混融的特性。最后论文总结全文的内容,得出结论：当地人的神圣观念的最大特点是多重混杂。当地人的神话、神灵体系以及生命形态构成了他们的观念世界中的世界体系。当地人就生活于这个带有神圣性的世界之中。这些神圣观念对当地人生活产生了重要的影响,为他们的生活赋予了意义。然而更为重要的是,无论是他们的神圣观念还是他们的生活实践,都明显地显示出了当地神圣感的多元混杂。由此也可以推论出,尔卜寨所代表的藏彝走廊不仅是民族的走廊,也是宗教史的走廊。更进一步的推论是,宗教观念的多重混杂应该是全人类社会文化的特征。更多还原

【Abstract】 This ethnographic dissertation studies the sense of sanctity of the villagers in an Erbu Qiang village in Mao county, Sichuan province, China. This paper tries to understand the local villagers’ideal world from their "emics" of the sense to the sanctity based on the author’s fieldwork, and then interpret their society and culture.Firstly, basic information of the Erbu village such as its location, village structure, resources and means of livelihood etc, were introduced. Then the local original myths, including the origin of the world, the production of the human and Qiang ethnic group, the origin of the cultural matters such as grains and clothing, the origin of the name of local village were narrated. And then it introduces the local gods and the structure of god system by the gods that the local wizards please in practice. We found that the space structure of the local people’s world is actually equivalent to the structure of their gods, in other words the hierarchical structure of the gods frames the hierarchical structure of the world. Of course, the system and structure of their gods is not just in their brain. Through the description of the sacred space in their real life, we found that the concept and the reality are roughly the same. Then the paper introduces various kinds of life forms in the local world:dragons, animals, plants, humans, and evil things also survive in their world in addition to the gods. These lives have relationships with each other, and there are various diversifications, such as animals and plants can become a monster, even become immortal or a god through practice. And human also have kinds of status and changes:for example they can become ghosts after death; they also have the possibility to become a god; in some special conditions they may also become a monster and so on. From these life forms we know that the local world is an open world system.After understanding the origin, structure and life forms of the local world, this paper introduced the local life. First of all, it introduces the house which is the most important place in local people’s lives. It described the details of the construction process, spatial pattern of the house and several ceremonies associated with the house. From these details we know that house is a place that gods, human and animals are living together, and it also is a fortress that resist all kinds of evil things against the outside of the house:it is a miniature version of the local world system. And then this paper describes three important rituals in local people’s lives:marriage, birth and death. By introducing the process and related practices of these three major life events, this paper shows both how the local society is composed and that these events all are involved in gods and evil things etc. These are not simple family secular staffs, but rather social sacred events. In addition, among these things, we can find that the local people’s religious concept is heterogeneous and mixing.Finally, this paper sums up with the following conclusions. First of all, the most distinguished characteristic of local people’s sense of sanctity is multiply mixing. The myth, god system and life forms constructed the world system in local people’s ideal world. They lived in this world with sanctity. These sense of sanctity had huge impact on their lives, namely giving meaning to their lives. More importantly, both their sense of sanctity and their everyday practices indicated that the local sanctity is multiply mixing. So we can infer from this:the Zang-Yi Corridor, which Erbu village represented for, is not only a corridor of ethnical history, but also a corridor of religious history. Going one step further, we can say that the multiply mixing of religions idea is one characteristic of human society.更多还原